چكيده لاتين
One of the important and basic conditions for using a scientific, purposeful and program-oriented method in mystical research is to determine and explain the mystical tradition and mysticism of Sufis, or in other words, to analyze the principles and sub-principles of Islamic mysticism. Fariduddin Attar Nishapouri, a prominent mystic in Islamic history, has not been systematically studied for his mystical disposition despite his significant contributions to Islamic mysticism through various works. This descriptive-analytical research aims to explore Attarʹs mystical disposition in his four main works: Asrar Nameh, Manteq al-Tayr, Elahi Nameh, and Mosibat Name , which are realized by using a model consisting of detailed answers to several questions: In Attarʹs mystical journey, where is the origin and destination of conduct? How many steps and in what order are there between the origin and the destination? How important are the steps? What are the necessary abilities to achieve the achievements of each stage and how are they achieved? Since the poet has given four different plans for the journey in his four works, his knowledge of the mystical disposition could not be easily explained, but based on the evidence and the explanation of the disposition model The study delves into the origin and destination of conduct in Attarʹs mystical journey, the steps involved, their importance, and the necessary abilities to progress through each stage. Attarʹs journey is structured around eight stages: Vigilance and demand, Cultivation of the self, States, Love, Independence, Astonishment, Annihilation and survival, and Monotheism. At the highest level, seekers experience love, astonishment, and annihilation, while self-cultivation leads to repentance and pursuit of monotheism results in true existence through annihilation of everything other than God.
